Yeah. Okay, let me begin. Can't wait for everybody, right? Where is he? Oh, here he is. Waiting for you. Five minutes. Five minutes of 25 people is a lot of times. Each person adds up. Yeah? Okay. Let's try to go through some inyanim here. Actually, we have to finish up one inyan we started, but get to it in a second. What is this? This is recorded? Oh, okay. No problem. A bigger cord. A bigger cord. Okay. It's a paper cord, at least not making a mistake. Good, good. Let's start all the way from the beginning of this Mishnah. לא ישב אדם לפני הספר. Zogt Rashi, what is this Mishnah doing here, right? Rashi wants to know that. So Rashi says, והא דתני הכא, find the top, top third line of Rashi, והא דתני הכא, the least, the reason that he writes this Mishnah here, and the main problem why he writes this Mishnah here, what's the main kushya? It has nothing to do with Shabbos. Has nothing to do with שבת בכלל. It's every day. So he says, Rashi just said והוא אפילו בחול, it's even the weekday, so what's... So Rashi says because since he's going to say later, לא יצא החייט במחטו ערב שבת עם חשיכה, later one of the Mishnayot is going to be that you're like the next Mishnah is going to be that you can't walk, a חייט can't walk out Friday before Shabbos in order not to get, so mimela the same thing here. There's something you cannot do before the time when it's really the right time, you're not allowed to before. Oh, so the she'eilah is, obviously the she'eilah is, so lichora first you should relay say לא יצא החייט. Why does it say that in in the Gemara that has to do with... Maybe we want to use this as a precedent for that Mishnah. No, no. This doesn't belong here bichlal. This belongs to Maseches Berachos, I don't know... So say, first say לא יצא החייט. So you say first לא יצא החייט. When you say לא יצא החייט, and a lot of times we find in the Mishnah and Gemara, it's called agav. Agav, since you write something like this, you write something also. So after you write לא יצא החייט, which we're talking about something that's Erev Shabbos before the zman, so telling you something else. But to start off with this, what's the reason we're starting off with this? Use as a precedent. If you say this first, we go to the Mishnah, and the next Mishnah we bring that, oh, just like we said the Mishnah... Right, that's how it should be. So it should be first לא יצא החייט. You don't start this When it comes to this, we have no idea why this pump comes in. If it would say לא יצא החייט, and then it says, then it's the regular style of of Gemara, of Mishnayot.

So here you have like this: so the Pnei Yehoshua answers that really this is because of לא יצא החייט. But לא יצא החייט wants to be he wants it should be close to the next Mishnah. What's the next Mishnah? In this same Mishnah, after some next Mishnah, I mean the next סעיף, in this Mishnah it says, ולא יפלה את כליו, that certain things you're not allowed to do, you're not allowed to check your or fix clean your כלים, your your clothes from lice, whatever, all kinds of dinim. What's right after that Mishnah? The seder of the Mishnayot here. No, no. No, what is it? No, no, no. Let's go like this. First is לא ישב אדם לפני הספר in this Mishnah. Then comes the משנה לא יצא החייט. Then comes the דין לא יפלה את כליו. Then comes the משנה ואלו הן מן ההלכות שאמרו בעליית חנניה בן גזקיה י״ח דברים. The next Mishnah is the י״ח דברים they were גוזר. לא יפלה את כליו is part of the י״ח דברים. What's the י״ח דברים? י״ח דברים was that there was a time when they got together, Beit Shammai and Beit Hillel, whenever they had a vote, when there was a machloket, who won? Always Beit Hillel won, they were more. One time Beit Shammai happened to be more, so they saw that they're the majority, they locked the door, wouldn't let anyone in and out, and they made a vote, and the פסק דין came out like Beit Shammai. 18 gezerot they made that day. That's Gemara here goes in what the 18 gezerot, the Gemara explained, but this is the Mishnah. 18 gezerot. To tell you just to be interesting, the lashon is: נעצו חרב בבית המדרש, they put a sword in the בית המדרש. They put like a guard with a sword, with a gun, and said, \"No one dare leave. If you leave, we shoot you.\" And anybody who comes in doesn't belong, \"We'll shoot you.\" And everyone stayed the way they are. In Yerushalmi it adds something more, which it's hard even to say because it must mean עפעס ברוחניות, it doesn't mean בגשמיות. What it says there? Oh, halavai to say that. Said, they killed a few guys. So, now the majority became Beit Shammai. Says, והיו הורגים מהם. So, you must say, what do you think, they I guess that time they had a, they were not going to get caught by the police. I don't know what. No, no. Not everyone came every time. But what the peshat is, what? Someone from Beit Shammai didn't want to leave. Why? No, if he had to go someplace, so he said, \"No, you cannot leave.\" But the vort was, הורגים סתם means they What does it say, like קם רבה ושחטיה לרבי זירא, that thing? Didn't kill him, he was ma'aleh him. The בית שמאי היו הורגים מהם, they they were ma'aleh some of the guys from Beit Hillel to Beit Shammai. I don't know whatever the peshat is. Anyway, so י״ח גזירות. לא יפלה את כליו, which is the hemshech after לא יצא החייט, is part of the י״ח גזירות. So, לא יפלה את כליו fits together with לא יצא החייט, cuz it's all what you're not allowed to do. So it goes together, this has to do with Shabbos. Mimela, that he wanted to put together. So this משנה, בנוגע לא ישב אדם לפני הספר, which is so they had to go before. Cuz if you would go after, it would mix in in between the י״ח גזירות, and they didn't want to do that. That's what the the Penei Yehoshua says. Uh? No, then it י״ח גזירות is טומאה וטהרה already, you go away to a different thing. Most of the gezeirot has to do with טומאה וטהרה. So it's already won't it won't fit in there. So they made it there, so that's why the best place to put it is in here. That's what the Penei Yehoshua says. But there are other mefarshim who say that this also has to do with Shabbos. When do you take a haircut? For Shabbos. For Shabbos. Not only that, it would have and the chidush of this Mishnah that you're not allowed to sit לפני הספר סמוך למנחה, is more a חידוש ערב שבת, on Friday, than on every day of the week, even though it means every day. I would think Friday is less chance that you'll forget to daven Mincha, because Friday you're getting ready for Shabbos. Shabbos you can't continue your haircut into Shabbos. You're going to have and not only you're going to have to finish the haircut before. See, on the weekday they say you might cut and cut, go into past זמן מנחה, you'll go into the שקיעה. Right? But on Friday you won't do that. So Friday there is no gezeirah, maybe. So the Mishnah says no, even on Friday you can't do it. So really the main Mishnah is Friday. So mimela, that answers why. So the reason he wants to put it here because of לא יצא החייט, but the kashya is, but it's not Shabbos? The answer is it is also Shabbos. Okay, that's one thing. That's no answer. Yeah, but there's two pratim. There's one she'eilah why it's here klal, it's not Shabbos. So we're saying it's here because of לא יצא החייט is something that you can't do before This answer is not because of that. This answer is לא יצא החייט, and this is like that. not because of Friday. Not because of of a zman before you're not allowed to do something before because of something later. This itself is a chiddush of Friday. Ah, it's ממש הלכות שבת. הלכות שבת. So then, Rashi's answer falls off then. So, you could be'emet say it without Rashi's answer also. But with Rashi answer, it fits also. Since we're saying things of לא יצא חייט of what you can't do Friday, we're saying this also was Friday. But it doesn't have to be before. See, the other way, there's a big kashya. How come this is before that? Here you could say why it's before, even though it's because he's planning with לא יצא חייט, you could say Friday. Okay. Uh? That's not a Pnei Yehoshua. Pnei Yehoshua said it as the first answer. Okay, let's go weiter now.

The next part of the Mishnah: אם התחילו אין מפסיקין. All these things you're not allowed to start סמוך למנחה, if you started, אין מפסיקין. Then the Mishnah continues: מפסיקין, what? לקריאת שמע ואין מפסיקין לתפילה. Okay, what does this go on? So normally, if you don't know anything If you don't know anything, you learn the Mishnah, what are we talking? מפסיקין to קריאת שמע, מפסיקין of what? All these things. That when it says you have to stop If you started these things, you don't have to stop. So, the Mishnah is telling you when don't you have to stop. For For what? For Shemoneh Esrei, for tefillah, but for Krias Shema you do have to stop. Then we have a problem. Why does it repeat itself ואין מפסיקין לתפילה? So then, it just said already, אם התחילו אין מפסיקין, the Mishnah should say מפסיקין לקריאת שמע. So Rashi says, ובגמרא פריך תנינא לרישא. The Gemara is going to ask that it says already אין מפסיקין. What does the Gemara answer? Uh-huh. Learning. The Gemara on דף י\"א says here, the Gemara has a שאלה: אם התחילו אין מפסיקין, לתני לרישא. So the Gemara says, סיפא אתאן לדברי תורה. Comes to tell us something else: דתניא חברים שהיו עוסקין בתורה, תלמידי חכמים who learn, מפסיקין לקריאת שמע, they have to stop learning to say שמע, ואין מפסיקין לתפילה. But davening, they don't. That means these people pashut didn't daven. And the Gemara says it doesn't mean סתם תלמידי חכמים, who does it mean? תורתם אומנותם, like ר' שמעון בן יוחאי וחביריו, תורתם אומנותם. Okay. So, mimela, this is what the Mishnah is trying to tell us. Now, after we have that, does it go back also to the inyan that we said before? All the things mentioned, תספורת and the and and the בורסקי and all these things also, or that's a separate inyan altogether? In other words, the she'eilah is, by קריאת שמע, is there a different din by קריאת שמע of these inyanim that we said before? We said before that you should not sit like near תספורת, all the till you daven. אם התחילו, You don't have to stop. You don't have to stop. Is the same thing by קריאת שמע also that if you started, you don't have to stop for קריאת שמע? When the Mishnah says מפסיקין לקריאת שמע, does it go only on the thing that the Gemara says later, which is what? Learning. That a talmid chacham who learns doesn't have to stop for תפילה, but stops for קריאת שמע. But as far as the inyanim of the reisha of the Mishnah, has nothing to do with that part of קריאת שמע? So, according to that, what would be the peshat? That if a person started the בורסקי, started the meal, and and and קריאת שמע, would he have to stop? No. It's the same like תפילה. The Mishnah did not make any chiluk between קריאת שמע and Tefillah. Why would we? \"אי the Mishnah did make a chiluk between Shema and Tefillah\", that's only It's by the case It's by the case, that's only talking about תלמידי חכמים whether they have to stop or not in the middle of learning. Or you could say no. Uh? Yeah, I'm saying if it has to do mid'oraita, it's Yeah, but the Gemara is not talking about קריאת שמע. אין מפסיקין לתפילה includes קריאת שמע also. Maybe. Then the Gemara says another thing, a new thing. So in other What I'm trying to say, the she'eilah is, when we stick what it explains that the seifa of the Mishnah is talking about the תלמיד חכם that's learning, that he stopped, is that exclusive? The Mishnah only means that? Or the reason the Mishnah repeats the words is to also tell you that din, but the Mishnah is also talking about these things. So according to this peshat, when it says מפסיקין לקריאת שמע means if you're eating or בורסקי or ספר, all these things, that it says אם התחילו אין מפסיקין, by קריאת שמע you do have to be mafsek. And that's a machloket. So, we learn it out from Two ways you could learn, and that's a machloket what the peshat. One peshat is it goes only on the inyan of Torah, Therefore, you would And בנוגע קריאת שמע of of of the things mentioned in the Mishnah the Gemara the Mishnah didn't mention, so the Mishnah didn't say that קריאת שמע is different. But one says that we learn it out. So ממילא קריאת שמע is the same as Tefillah that you do not have to be mafsek. And the other way is that when it says מפסיקין לקריאת שמע, it goes on that also. Even though the Gemara says later on that this comes to teach you בנוגע whether you have to stop in the middle of learning, that's an additional din that we learn out from the Mishnah, but also goes for that. But this would We should we should have learn it out from one another. We'll see, let's go, let's go in a second. We'll see in a second. Let's see in a second. Huh? Why not? אם התחילו אין מפסיקין, stop. Then the Mishnah says, מפסיקין, as if it would say, מפסיקין תלמוד תורה לקריאת שמע ואין מפסיקין תלמוד תורה לתפילה. It's a new thing. Has nothing to do with what we said before. It's two דינים in the Mishnah. So this is basically a machloket. The Peirush HaMishnayot leRambam, who the Rambam explains, what does he explain בכלל in Peirush HaMishnayot? The Mishnayot! That was a very good answer. The Rambam explains the Mishnayot.

So what does he say on this Mishnah? נו, נו. נו, נו, נו, נו, נו, נו. So the Rambam explains here: ומה שאמרו מפסיקין לקריאת שמע ואין מפסיקין לתפילה, listen to this, אינו רוצה בזה שהדין מפסיקין לקריאת שמע ואין מפסיקין לתפילה, אבל פירוש הענין כך, שאם היו קורין בתורה והגיע זמן קריאת שמע מפסיקין וקורין קריאת שמע, ואם מגיע זמן תפילה אין מפסיקין, אבל בדינים התחילו אין מפסיקין בשום פנים, וכן אם התחילו בתספורת לא יפסיק כלל. I just read you the לשון of the Peirush HaMishnayot. He says that the second part of the Mishnah has nothing, the קריאת שמע has nothing to do to the first part. That's what the Rambam says. And that comes out from Rambam in פרק ב׳ הלכות קריאת שמע הלכה ו׳ הלכה ג׳. So that in in שולחן, in Shulchan Aruch, it says this is the לשון it says in Shulchan Aruch, that when it comes if you started these things, גומר ואחר כך קורא קריאת שמע. According to Shulchan Aruch, the Shulchan Aruch says if you started these things, you could finish what you're doing and then you say קריאת שמע. Does that fit to the Rambam or not? No. Doesn't fit 100%, but it's like Rambam said it has nothing to do. This says it has something to do, but So בנוגע קריאת שמע, is קריאת שמע different than תפילה לגבי these things that we said? According to the Rambam? Yes. There is? No, there's no difference. Sorry. You don't have to stop. Make up your mind. Is there or isn't there? There is. There's not a difference between תפילה and קריאת שמע. So it's a no. No difference, but according to the first instance When a person, a question of words, a person started a meal, and then middle, he started already, does he have to stop to קריאת שמע? No. According to the Rambam, no. If you learn it's two separate parts, does he have to start now? According to the Rambam, no. It's the same thing like תפילה. By Tefillah it says אין מפסיקין, so in Shulchan Aruch it says like that, and in the Rambam it says, and in Peirush HaMishnayot he says very clearly the peshat, the peshat is because the Mishnah is not talking about stopping these things when it comes to Kriat Shema, that's the same thing as tefillah. Okay. The only she'eilah is according to this, what about if התחילו באיסור? So that the Acharonim talk about, because Tosafot says here בנוגע תפילה, אם התחילו אין מפסיקין is afilu if התחילו באיסור. What about Kriat Shema? That we don't know exactly. So there's different סברות in Rambam whether that the issur is different because it's more chumra or not. But l'foal, in peshat in the משנה, אם התחילו אין מפסיקין goes on Kriat Shema, too. The Raavad argues. The Raavad on the Rambam says clearly that by Kriat Shema, you have to be mafsik. And the difference between the Raavad and the Rambam is peshat in the Mishnah. The Rambam learns peshat in the Mishnah The second way. the second way, that this is a new inyan altogether, but לגבי the first inyan, the Mishnah באמת no chiluk between Kriat Shema and tefillah, and the Raavad learns that this goes on that also. Okay. Now what we have to do is, as we always do, first we go, you see my seder, go into the what the machloket is to bring out, and then try to see logic behind it. What is the sevara here? So one sevara could be like this: Is if, according to the Rambam, let's say because the Gemara does say that the second part of the Mishnah goes on stopping from Torah, can we say automatically: we take learn, you're right, you stop from Torah, isn't it a kal vachomer you stop from eating, like you said before? Yeah. So if you say that way, so what would be the maskana of the din? If מהא דמשנה tells us that if you're learning Torah you have to stop for Keriat Shema, for certainly if you're eating you have to stop for Keriat Shema. So memela it's not like tefilah. Not like tefilah. So by Keriat Shema, by תפילה אם התחילו At תפילה אם התחילו then you do? By by תפילה אם התחילו. At tefilah you don't have to stop because אין מפסיקין, it says? Oh, you're saying for on top of the... And by Keriat Shema you would be. Ai, you might learn that the Mishnah is not talking about that, ein hachi nami, kal vachomer. But on the other hand, on the other hand, maybe it's not a kal vachomer. Why not? That's a good try. On the other hand, maybe it's not a kal vachomer. And the question is why not? So let me tell you a sevara why not. Maybe by Keriat Shema, when you learn Torah, you have to stop for Keriat Shema, you know why? Because when you're doing Keriat Shema, you're learning Torah anyway. Isn't Keriat Shema part of Torah? So you're mekayem talmud Torah. That's why, why not stop? If you're eating and you're going to stop to to to say Keriat Shema, we're going to make you change what you started doing. So maybe here not. Memela, when did we say change? Because it's not a real change, because really when you're saying Keriat Shema, this is talmud Torah. So if you're learning Torah, so what, you want to learn Torah, what are we afraid, make you stop, bitul Torah? You're going to say Keriat Shema. But maybe eating we don't want to stop you. On the other hand, you could say it's not the same. This is nogea to Purim. The Rabbi brings a ra'ayah that if you don't learn b'iyun as much as you could, it's called bitul Torah. Where do we see, brings a ra'ayah from halachot, the ra'ayah is from Purim. What's the ra'ayah from Purim? Anyone know this ra'ayah? מבטלין תלמוד תורה למקרא מגילה, the Gemara says. You have to be mevatel Torah to read the Megillah. Isn't the Megillah also part of Torah? Isn't the Megillah part of Tanach? So why do we say call bitul Torah? Because when you're reading the Megillah, it's not b'iyun. But if you're learning Torah, you're learning b'iyun. What do we see, and what does the Gemara call this? Bitul Torah. Mevatelin, it's called bitul Torah. U'meileh, u'meileh, you could say like this: when you're learning Keriat Shema, you can't say the reason we said before why Torah you have to be mevatel for Keriat Shema, you have to be mafsik and not אכילה, because you'll still be מקיים תורה. But it's not. If you're learning Torah and you're mafsik and you can say Keriat Shema, Keriat Shema you don't say b'iyun. Different levels. So it's bitul Torah. So lich'orah if you do it, so the מעמד here you have to be mevatel Torah, Torah to be mevatel in order to say Keriat Shema, so you have to מבטל אכילה אוודאי. And you can't answer me, well Torah is different because you're going to be doing the same thing. You're not going to be doing the same thing, because Keriat Shema is not really the same לימוד התורה. Yeah, but how can you say Keriat Shema without going b'iyun? הא? How can you say Keriat Shema without going ... התבוננות and such things? No. No. No, not at all. You never should say קריאת שמע בעיון. You should say קריאת שמע בכוונה, not b'iyun. Keriat Shema should be b'kavana. Kavana means you're מכוון לקבל עול מלכות שמים, you have to be very serious, and you have to see the פירוש המלות, not b'iyun. You're not going to בשעת you say Keriat Shema, you're going to ask a קשיא, how come the פסוק this לשון? מסתמא we learn another לימוד from here? You're not going to learn קריאת שמע בעיון. There's a letter from the the Rebbe's father to the Rebbe, instructions what he should do on the day of his חתונה. Listen to the words, it's נוגע to what you just asked now. What should he do and he writes to him, one of the things he says, you should learn a פרק Tanya and you should learn it b'kavana. לא b'iyun, אלא b'kavana. Now, don't sit down and learn פרק Tanya, you're going to learn עיון, קשיות on the Tanya, סתירות to this מאמר and that מאמר, you're going to learn b'iyun. That's not what I mean, b'kavana. Seriously, that's what you have to learn קריאת שמע בכוונה, not b'iyun. So you could see both ways. באמת, all this is connected בכלל there's another שאלה here. If you when you learn Keriat Shema, are you מקיים the mitzvah of תלמוד תורה? Yeah, because תורה שבכתב, we said. But are you mekayem, or we say no, you're mekayem the mitzvah of קריאת שמע, וממילא you're not מקיים תלמוד תורה? You can do both. It doesn't say. The Gemara says that if you didn't say קריאת שמע בזמנו, you could say it later, but אין לו אלא שכר תלמוד תורה. So here you could learn two peshatim. You could learn because you're not mekayem the mitzvah of Kriat Shema, that's why you have תלמוד תורה, at least safe you have תלמוד תורה. Or you could say when you're learning קריאת שמע בזמן, you have two things: you have קריאת שמע, מצות קריאת שמע and תלמוד תורה. Here, you davka don't have the מצות קריאת שמע, you still will have תלמוד תורה. Or you could say no, not... but that could be What was the first chidush? What was the first one again? That it's not תלמוד תורה. It's a mitzvah. When you do a you eat matzah, eating matzah is mekayem a pasuk, right? Says in פסוק בערב תאכלו מצות. So are you מקיים תלמוד תורה when you eat matzah? You're not. Why? Because it's doing a mitzvah. הא? What would the point be What would the point be if you're just being מקיים תלמוד תורה? Torah, so you don't get the mitzvah of Kriat Shema? Well, there's no point. You mean תלמוד תורה? Learn anything. Well, that's a kushya on the Gemara over there. Shulchan Aruch says ol malchut shamayim. Yeah, but you should, but it's good to learn this inyan, because malchut shamayim. I think the Alter Rebbe says you don't get you don't get this mitzvah Even after the איסור? Even after the איסור, בזמנה, you get the mitzvah. בזמנה! Alter Rebbe says that? I think so. Doesn't it say in Shulchan Aruch a person Kriat Shema twice a day תלמוד תורה? That's if you can't, if you can't learn anything else. But I think he says It says, it says if a person can't, then someone even says פסוק קריאת שמע, פסוק אחר, you're mekayem. But it doesn't say you're מקיים תלמוד תורה, you're mekayem the פסוק והגית בו יומם ולילה. והגית בו יומם ולילה. We learn out תלמוד תורה from והגית בו יומם ולילה, to learn day and night. But I know that you're mekayem the mitzvah of ולמדתם אותם את בניכם or ושננתם לבניך. Okay, let's let's go back to Okay.

The next thing that we started already: סמוך למנחה is how much? 6:30 p.m. We said a half-hour. Now the question is, a half-hour 30 minutes or not? We said it's not. Depends in the summer, All all these zemanim are always שעות זמניות. And we asked the she'eilah, the Sfas Emes's she'eilah. What's the Sfas Emes's she'eilah? Why is it longer? That's his answer. So it comes out, sometimes it's longer, sometimes shorter, but why? Milah if it's a zman, this is only because we're afraid you'll forget. So summertime we're afraid longer time you'll forget, and here less? So he answers the chachamim figured it out for the shortest time, not to make a difference. So what did I explain this? That's connected to the chakirah if If סמוך למנחה became the zman, just like תוספת שבת, it's a chiyuv, but did it become the זמן שבת? Everything is a דבר בעתו like we talk about Purim. So the Rebbe has a chakirah like this by Purim. It says in the beginning of of of Masechet Megillah, what's the first Mishnah? מגילה נקראת בי״א, בי״ב, בי״ג, בי״ד, בט״ו. The main two times are when? בי״ד ובט״ו, Purim v'Shushan Purim. But בני הכפרים מקדימין ליום הכניסה sometime because it was they didn't go to the city whatever, they can start י״א, י״ב, י״ג. So the Rebbe has a chakirah in that shaila: י״א, י״ב, and י״ג is the זמן קריאת מגילה, or it's not the zman, but if you can't do it in י״ג in י״ד ובט״ו, you're allowed to do it in this case even though it's not the zman? And the Rebbe is מדייק in the Mishnah, the Mishnah is trying to tells us it became the zman, whatever. But what do we see from there? That there is a thing that something that you have to have a zman, and there was something before the zman, and there's a shaila: Does it become the zman or not? The same thing here: Is סמוך למנחה became זמן מנחה לגבי this issur of eating or בורסקי or whatever, or not? It's still not זמן מנחה. If it became זמן מנחה No, you can't daven at סמוך למנחה, but לגבי this din, it became like זמן מנחה, and therefore, it's like every zman. It's always the same amount. It's a חצי שעה זמנית. Or, it didn't become the zman. It's just a issur on the person. If it's a issur on the person, then takeh it wouldn't make sense that it should be שעות then it shouldn't be שעות זמניות. Obviously, it became a din in the zman. I want to continue a step further. Even if it became a din in the zman, this also would depend on another chakirah which you heard me say many times. Is the reason for this din that you cannot eat, let's say, סמוך למנחה, and the reason is, like Rashi says, it might get too long, you might forget, is this reason the yesod of the din why you can't eat? Or is it the Is it יסוד הבנין or סיבה ומסובב? The difference is יסוד הבנין means that even though this is the foundation of the בנין, the whole בנין stands on this foundation. בטל היסוד בטל הבנין, it's a lashon of the Ramban. Or, it's a cause. What is the reason, why is this din so and so? Because of something. What's the difference? If it's only a סיבה, then after the סיבה causes it, we don't care if the סיבה is still there. It made a new din. If it's the יסוד, everything is dependent on that. If you say the reason why you can't eat this half-hour because you the reason is because you might forget, is the whole יסוד of the din, then it makes no sense to say that became the זמן. There's no such thing as זמן here. The whole thing is the יסוד is the reason what it is. But if you say it's a סיבה, so the סיבה caused, taka, but now it became an entity for itself. למשל, what's a סיבה? If I push this, that table will be pushed. I take this table back, that table will still be pushed there. Hey, the reason is not there, this caused it to happen, but now it's an entity in itself. And יסוד means this is holding it up. Take out this, the whole thing will fall. And that's the two things that we have here. So that the fact that we did say that it's always the same, that's what it comes out, because it shows always, it shows money. It's a ראיה that the reason is what? Is the סיבה, not the יסוד. And therefore, if you take it away, it still... Of course. No, the סיבה for the big meal, whatever the Chachamim made the issur. They made the issur by the big meal only, or whatever the halacha, whichever way they pasken. Okay. What is the reason? The Gemara says here further, we're going to go then we'll get to Tosafot. The Gemara says, what did Rav Acha bar Yaakov say? That be'emet we're talking about מנחה גדולה. And the reason we can't talk, do all these things, and that doesn't mean extra big things, not a special big haircut. So he says, it's a regular תספורת. Why? לא תספורת, אמאי לא ישב? גזירה שמא ישבר. Why לא מרחץ? You might sweat. You might faint. You might faint. ובבורסקי? לעיוני בעלמא. לכתחילה אמאי לא? דילמא חזי פסידא ובזמניה מטריד. You might find something happening wrong and מטריד. Okay. What does matrid mean? Matrid means you'll be tarud. Okay, what does tarud mean? Trouble. What what will be your trouble? Look, Rashi! Why do we have to guess? יצטער, יצטער, ויהיה טרוד בצערו. You'll feel bad, you'll feel sad, you'll see your your merchandise got ruined. You'll feel bad about it. And if you had, you'll be so busy with your your your, you'll be depressed, you won't daven. That's what Rashi says. That's what the Ran says. No, but you won't. Not because it's a issur. No, it's not because, okay. If you look at Peirush HaMishnayot, what does the Rambam say is the reason? Here, he says, Okay, let's see here. I'm beginning here. והטעם, yeah, so he says right here. In regard, this might break, this. What does he say? והטעם במניעת כניסת בית העיבוד, why can't you go in into the בית העיבוד, which is the borski, which is what? Tannery? אפילו לראות העורות בלבד, even just to go in to look. The Gemara said לעיוני בעלמא. גזירה שמא יארע בהם שום הפסד, like the Gemara says, he finds something wrong with it, וישלח ידו להניחם, so he's going to get involved to fix it, וימשך במלאכתו, and he'll get involved and it'll take a long time to fix it, ותעבור זמן שעת התפלה, the time of tefillah will go by. That's not like Rashi says and the Ran says, that you might have tza'ar. He gives a different reason: you might get involved in trying to fix it. And the fixing will take a, could take a long time. There is a nafka minah lehalachah between the peshat of Rashi and the Ran versus the Rambam. What happens if it's something that's not big, it's not a big melachah, it's something that you don't have to fix a big thing that you can have to fix? So, according to the Ran and the Rashi, you still can't. You're still afraid. Why? Because, no, even if it's a small thing to fix, but you'll, no, you'll be sad. Sad you'll be no matter what. If you see a loss, and then you might not daven. But according to the Rambam that the reason is not that, the reason is you might get involved in fixing it, so if the fixing is not big, so such a thing you're allowed to go in. You have tools means it's individual, you might get tools. Now the the the Magen Avraham the Magen Avraham, סימן רל״ב, סעיף קטן י׳, he says that it's not only a borski that's אסור, כל עסק. Seems like he learns like who? Like the... If he says כל עסק, which includes more, Rashi and Ran or Or the Rambam? Rashi. Rashi? Where is it Rashi? Rambam only says this thing, only a thing that's big. So the Magen Avraham says Rashi all עסק. So it seems like Rashi. Comes the Mishnah Berurah in סימן, same סימן, but I think סעיף קטן א' there, not in Mishnah Berurah actually. What's the other side in the Mishnah Berurah? Kesef Mishneh? No. Mishnah Berurah, you have the Shulchan Aruch, and then you have Biur Halacha. You have the Mishnah Berurah is פשטים, the Biur Halacha is more a machloket. So in the Biur Halacha he brings from the Meiri, and the Meiri says that's only if there are big things that you have to do. So he goes according to... he seems to be according to the Rambam. He says that the Rashba writes the same way. Then he brings the Magen Avraham, which is משמע like Rashi. But then he says, maybe the Magen Avraham doesn't mean that. The Magen Avraham said, not only a בורסקי, other things too, כיוצא בזה. So כיוצא בזה means, could mean like it is also big. Okay, so it could be we could learn either way. And then he brings from the Rabbeinu Yerucham, all reading what the Biur Halacha says, that the Rabbeinu Yerucham says that it's everything. So Rabbeinu Yerucham has, holds like who? Like Rashi. So we have here clear... Did he mean Rabbeinu Yerucham is touching on Magen Avraham or is saying his own? Rabbeinu Yerucham can't touch the Magen Avraham. Why? Because he came before, he was a Rishon. Rabbeinu Yerucham was a Rishon, and the Magen Avraham was the Magen Avraham, okay. So basically, what I'm trying to bring out here is, just to clarify the shittot, that there are two shitos, whether it goes only on a big thing or not, and if it's talui, if it's because you might be tarud in tzaar, or you might fix it. That's what it depends on. Now, what do we do vayter? After we know the different shitos, nu, what's the next step we always do? Have to figure out what kind of sevaros can we say to explain it. Which bichlal, I want to give you an advice: this is a good sugya, an interesting sugya, for a he'arah, for a pilpul. This is something that you could, different shitos, is it a big melachah, not melachah, something happens to be very interesting, and you have the shitos already set up in the Biur Halachah. So you could copy out half of the Biur Halachah, you got a page already. And then you could go vayter and see what kind of sevaros was able to say. Okay, so let's say like this: We're talking now, why did he go in? What does the what does the Acharonim have to say? He went into the בורסקי to do something big, or he went in not to do big? What did we say the lashon is? לעיונא בעלמא, just to look. If his intentions are to go in just to look, obviously he's not planning to fix anything. Otherwise, he's going to, not to look. If a guy went in with the plan to fix, then it's not called לעיונא. So he's going in, not לעיונא בעלמא, he's going in to see, did anything break, because I have to fix it. לעיונא בעלמא means just to go in. The she'eilah is, according to the Rambam, he's also a taytsh as לעיונא, and לעיונא is a peshute taytsh. But the Rambam is choshesh, says we're choshesh he went in takeh just to fix, just to look, and maybe he'll fix. Why are we choshesh? That I thought that could happen. But if the guy went in to look, with the kavanah just to look, and why is he looking? What does he want to see? To see if anything is wrong. And then planning to do what? Fix it. Not to fix it, because if he's planning to fix it, it's not called לעיונא. So he's going in to see, is it broken, or what's going on, knowing that if yeah, I know what I have to do. Could be he's going to check if anything is wrong, and then he's thinking That's not called checking. He's checking why? I know, but Why do they use the word לעיונא? The word לעיונא means to say, okay, I want to say that even though it's for that, nevertheless we're afraid. Why are we afraid? He went in to check, meaning he's not going in with a plan to fix it. Rashi z"l says that it's not the beginning, כל כהאי גוונא is it stopped for לעיונא, meaning it's coming to שאין זה תחלת מלאכה? שאין זה? שאין זה תחלת מלאכה, and he's just trying to bring out how it's not the beginning. שאין זה תחלת, אפילו, yeah, it's not beginning of something else. I know, but he might go in to fix. That's called it's the beginning! That's the beginning! If he's thinking that if it's broke... If a guy goes in and he says, \"I'm going to see. If it's not broken, milah tov. If it's broken, I'll fix it.\" That's not, that's not called לעיונא. That's not לעיונא, that's farkert, לראות אם, so אם, if if there is a פסידא. We're afraid he might see a פסידא and he might fix it. So Rashi says, learns, tells the Rambam, why would we suspect that he went in, not לעיונא, and then he'll fix it? Which means he's going to go in for one thing, and we're afraid he'll do something else. Milah צער, we're afraid he'll go in and that going in brings him tza'ar. He's going in to see, and takeh he's not going to fix it, because he only went in to see, but the moment he goes in to... see, he will feel bad. But to go in to say he's going in to see and then we're saying he's going to fix it, that's something else. Or even more, when you go in to לעיונא בעלמא is and to see if it's broken or not, it's ke'ilu you made up your mind that you're not going to fix it. Because otherwise you're going in to see, does it have to be fixed? I'll fix it. So how would you word it if you want to check and then if something's wrong, fix it? So it's not לעיונא בעלמא, that's for sure. The word בעלמא shouldn't wouldn't fit. לראות! לראות, to see if it's something if something is wrong. But then that could fit more to the to the way before, that's something that you're planning for a big thing. We're trying to say you're planning for a small thing and nevertheless it's asur. Why? It might turn into a big thing. Why might it turn into a big thing? If you plan not to do it, why would you decide why are we chosesh that you might do it? So you could put this in many words. If you went in for one thing, why are we chosesh you'll do something else? Or even better, you went in for one why chosesh for something that you plan not to do? But yet the plan is, according to this, that you're planning not to do. What will the Rambam hold? We're still chosesh. Even though it's takeh not, but we're still chosesh that you might come and fix it. But this is the machloket between the the the Rambam the Rambam and Rashi. Rashi and the Ran. Now maybe Rashi and the Ran, you could say be'emet is modeh to the Rambam also. Rashi maybe holds both inyanim, that we're afraid you might fix it and you're afraid you might have tza'ar. And Rashi picks the case of tza'ar, why? Why is a kashya? I'm saying even if you even if you're not touching it, you're not fixing it, Rashi picked the case of tza'ar, because even if you fix it you're still going to have tza'ar and not going to daven. Even if you're fixing it you're not, no, fixing it solves the problem! If you fix it, you're going to be happy. Cuz you're not even touching it, you're not even fixing it, what's the nafka mina lahalacha between the two? If it's little, then you just fix it and it's done. If it's big, then you... So Rashi picked this example to tell you that even if it's little you it's asur. Rashi could have written the דוגמא of tza'ar. But Rashi wants, since Rashi holds it's both, and ממילא להלכה, what's נפקא if it's both? By the little ones also. By the little ones also, so Rashi said this reason to show that it goes for everything. But it's no ראיה Rashi argues with Rambam argues with Rashi. Rashi לאו דוקא argues with the Rambam. The Rambam clearly says this reason and not the other reason. In other words, he's only saying by only by, no, only by big things. Small ones you can't. Small ones you can. And Rashi by saying this is no re'aya because maybe, cuz he includes everything. Maybe small small is also. So we don't know why, so that's why it's no ראיה לזה. Okay, let's go vayter.

תוספות אם התחילו. What does Tosafot say? Cite that Tosafot. Cite תוספות, למימרא. התחילו means התחילו בהיתר or התחילו באיסור? באיסור. אפילו באיסור. Oh, not באיסור. It means אפילו באיסור. It means both. Yeah. What does באיסור mean? I know the word באיסור, I'm not asking that. When is when is the זמן איסור? Not a half an hour. There are three times here. There are three times here. There is before the time. התחילו, you could far start ממש בהיתר. Let's use hours just for the sake of סתם numbers. 2:00 is מנחה זמן. 1:30? סמוך למנחה. 1:00? Nothing. So you have 1:00 is היתר. 1:30? It's asur because that's סמוך, but it's not really the זמן. And then you have זמן מנחה which is Now what is the התחילו באיסור mean? Now according to the Maharsha, התחילו באיסור is means means the זמן the זמן מנחה, not on סמוך. There are others that learn that סמוך goes into the גדר of issur. And the the Maharsha seems like that, Maharsha doesn't say מפורש, we'll learn Maharsha, maybe we'll get to the Maharsha. It's not Tosafos, doesn't based on Tosafos. He just learned that the זמן איסור is זמן מנחה. Now so we have the two peshatim. So that's probably, I want to just connect it to what I said before, whether we learn סמוך למנחה is called זמן איסור. It's assur for sure, because it says לא ישב אדם, it's assur for sure. But is it called זמן מנחה or not? So we could say if this זמן this סמוך למנחה became the זמן, like we said before, then it's called זמן מנחה, זמן איסור. If it didn't become, אלא מאי you're assur, we don't call that the זמן of the issur. It's not the זמן האיסור, it's issur on the גברא, not the זמן. And that could be the two the two sevarot. Okay. So the one that says the other sevara, let me tell you that's in the Ritva, the Ritva החדשים, talk about the ones that into the new Ritva, there he says that even this סמוך is also called the זמן. Okay, now let's go to the further thing. Same thing in the same אם יש חילוק. Yeah. So the Maharsha is, okay, we'll go to let's go here. What is דאקא the reason why אם התחילו לא מפסיקין? Let's think about it. So, why shouldn't you be able to start? גזירה דרבנן. Why not? Why don't they say if this is No, but what's the sevara here? Why? In other words, the סדר is, if the Rabbanan said you can't eat at this time, you can't eat. So if there is still time, which obviously we're talking about still time, so why did they אסר לכתחילה? They shouldn't have Okay, so בשעת ש... So, why if you started, why not? What you're saying is not sevara. What you're saying is they made a issur, but not so far. It depends not they didn't go so strict. So, they said you shouldn't start, bediavad if you started. That's not a hasavara. That's saying they didn't go so strict. No, I'm saying באיסור, אפילו באיסור. Why is אפילו באיסור התחילו אין מפסיקין? If you started ba-issur, you're told you're not allowed to do it, and we should make it that if you started ba-issur, you shouldn't be able to you should you should Okay, so בפרט What you're saying all is since it's derabbanan, they weren't machmir so much. Is mashma you're saying that it's all because it's derabbanan. For it to be a דין דאורייתא, oh, then they'd say even if התחילו, מפסיקין. Is that true? Yeah, but I want you to figure out yourself. Keriat Shema is mafsikin? Unless you hold the other peshat that אין מפסיקין. But from Tosafot Tosafot brings the Gemara בנגע סוכה, בנגע אתרוג, is אתרוג a דין דאורייתא? Yeah. Of course, de'oraita. And what and what does it say? אם מפסיק אם התחילו, מפסיקין or not mafsikin? What does Tosafot bring? It says אין מפסיקין, and the Gemara asks the she'ela, it says mafsikin, it says נוטלו על שולחנו, stop in the middle of your meal and take it, and the Gemara asks, it says אין מפסיקין, and the Gemara finds an answer. Is mashma that if not for that answer, what would what the answer is? Even though it's mide'oraita, we say אין מפסיקין. So, obviously, it's not because it's derabbanan. Because the mitzvah that we're dealing with that you might forget to do is a derabbanan. Here, we see it's a מצוה דאורייתא, and we still say that. So, there must be a sevara that it's a din in when the Rabbanan made their issur of to to to start, that's the peshat, something in that issur the way they made it. So, I'll tell you. בהקדם, go back to the first, first Rashi. Usually the first Rashi's, at the begin of a מסכתא or at the beginning of a new ענין is always one vort, and there is so much to talk about it. What's the first Rashi? Not in the no, not in the מסכתא, on this Mishnah: לא ישב אדם לפני... What does Rashi say? To get a haircut. What did why what would what would you think, you sit in the front of the barber to to speak lashon hara? To speak chassidut? Why why you can't sit down to to talk to them דברים בטלים? To talk to them a shiur? You're not allowed to sit down before you daven to What's the nafka mina if he's a barber or he's But everyone understands that the problem is the haircut. Why did Rashi say, \"להסתפר\"? Rashi says, \"להסתפר\". Huh? No. No, but Rashi anybody learns the Mishnah, \"Don't sit down in front of a barber unless you daven.\" What does it mean? Get a haircut, don't get a haircut. So the שאלה is, why does Rashi have to say it? I'm telling you that Rashi is trying to bavarnen here. Listen, wait a second. When it says \"לא ישב\", you could taytsh \"לא ישב\" two ways. \"לא ישב\" could mean don't sit down, and \"לא ישב\" could mean don't sit. Right? One second. No. The חילוק would be what did the רבנן אסר? Did the רבנן אסר the sitting down to get the haircut, or sitting and getting the haircut? Zogt Rashi, \"לא ישב\" means להסתפר, to get a haircut. We'll see in a second. Which means, why did the Mishnah say it in a strange way? Why did the Mishnah say, \"Don't sit down\"? Who cares about sitting down? Go stand! I understand you could cut the The Mishnah should have said, \"אסור להסתפר סמוך למנחה עד שיתפלל\", no? The Mishnah should have said, \"אין להסתפר\", \"אסור להסתפר\", don't take a haircut before Mincha unless you daven, before Mincha, first you've got to daven. Why is a strange לשון, \"Don't sit down\"? Comes out from here that the issur that the Rabbanan made was not on getting the haircut. The issur is not that all the time that you're sitting in front of the barber and you haven't davened Mincha yet, is it you're over a issur. The issur is a one-time thing. They said, \"Don't sit down,\" and that's it. That was the issur. Because if you won't sit down, obviously you won't. But if a person sat down, the Rabbanan's issur goes away. I mean, you're over an issur, too bad on you! You're over an issur, but whatever the Rabbanan's issur will get you, you'll you'll get it. But now, why should you stop? There is no issur. The Rabbanan didn't make an issur in getting a haircut. That could be the reason why Rashi says להסתפר. Sit down, don't sit down to get the haircut, that's what we don't want. And the same thing by the rest: לא יכנס למרחץ, don't go into the מרחץ, which means don't take a מרחץ. Don't go in. The issur the Rabbanan made was on the person, not on the פעולה of the haircut. They never said don't take a haircut before Mincha. They never said don't take a מרחץ before Mincha. They said don't go in, don't sit down. Now this explains why efes if התחילו באיסור, why is the din then אין מפסיקין? And we ask the שאלה לכאורה because you did the issur, that's over. If you would learn that the issur is you can't take a haircut, you're continuing to take a haircut, you can't do that. So if התחילו, I could say בהיתר maybe, you could say, well, it wasn't your fault, but התחילו באיסור, you're continuing the issur. Now we're saying the Rabbanan never made such an issur. The whole issur derabbanan was on the ישב, and as I said, it comes out a different taytsh in what לא ישב means. Doesn't mean don't sit. Adaraba says if it would mean sit, it wouldn't say לא ישב, it would be לא יושב. So he's arguing with about oven later on? No. Because he says like one starts when you take off your clothes when you walk into the bathhouse, not when you actually walk into the bathhouse. Yeah, but that's what it means. That's what the Mishnah means. Well, initially you said to walk, just to walk. No, no. Yeah, whichever way we learn peshat in the Mishnah, that's included in the beginning only. You cannot do in the beginning. Whatever the beginning is, whether it's big or small, whatever the beginning is, that's what we don't want. We don't want you to start. Whatever the starting is, chachamim didn't want. And what's the reason behind it? Why did the chachamim care about the starting and then they said we don't, not later? So telling you what you could say a sevara: why did the why did the rabbanan do this? Why did they do this? To help the person not to miss Mincha. That's really what they wanted. So they're telling you, \"We're doing you a favor, made an issur, but we're doing you a favor, and we're telling you don't sit down.\" So what we're doing is, we're giving you the means not to be over. Now that you did, you're on your own. We tried to help you. And now after you didn't listen, they take the haircut you don't want, ke'ilu you don't want, so lechatchilah we made an issur in helping you, but then that's not the issur is not the haircut. So now, vadai if a person feels he's, let him stop himself. But the chachamim should make an issur? No, that wasn't the purpose of the issur. Doesn't this happen with התחילו אין מפסיקין? Like, \"Oh, once you did it, now you're okay\"? Not you're okay! That issur is an issur. No, that issur is an issur. You can continue doing it. Yeah, yeah. Well, that's here you have it. A lot of times you have if התחילו אין מפסיקין, that's it. If you did it already, you're allowed to continue doing it. So how does the other opinion say that you have to stop? Huh? How does he say you have to stop? No, who says you have to stop? מנחה קטנה. Well, wherever you have to stop because the chachamim of there didn't want, that's a separate din. So then you're saying No, but this this issur of לא ישב is not that din, according to that. One more, do we have another two minutes? Could you say this agrees with what we said before, that Yeah, yeah, he will that you could also say. What I'm saying is a peshat according to one sevara. Trying to explain that. But you don't have to learn that. When it says אין מפסיקין, no, and Rashi says ובגמרא מפרש that this is only בדאיכא שהות למיגמר if you're able to. When the Gemara says אין מפסיקין because it's only there's still time to finish, to say Shema or to say tefillah. Says in the Gemara. Where does it say that in the Gemara? It says it later on. It says it by wine, by Mincha and people don't go in and get drunk. So there are different pshatim. One says that pshat Oh, that's that was only when it's a small seudah. There's another pshat here. Here! The Gemara starts off: which Mincha, right? אילימא מנחה גדולה, אמאי לא? והאיכא שהות ביום! So what do we see from here? There is time. That the problem is what What are we worried about? Time! So Rashi says baGemara, see, here it says בגמרא דף י׳ מפרש איכא שהות. There is another girsa in the Gemara here uGemara Sukkah. Some add ובגמרא סוכה מפרש, because there it says clearly the Gemara. Tosafos brings it, and Tosafos says that the Gemara Sukkah says איכא שהות. So true, that's Sukkah, so they bring דף י׳, but there could be the Gemara right here! Right here the Gemara says it. Just to finish off with one kashya: Tosafos says אפילו התחילה באיסור, and based and a re'ayah he brings, he says, הכא נמי משמע בגמרא דקאמר כיוון דשרי המייניה לא מטרחינן ליה. And the Gemara says by Ma'ariv, if Ma'ariv is reshut, the moment you open your belt, we're not matriach. From that, we see that התחילה means אפילו באיסור. What's the re'ayah there? You know, when he opens his belt, that's איסור. Because it's still איסור to continue eating. Why couldn't he stop eating? איסור is the beginning that he opened Where do you see התחילה באיסור? asked from תפילת מנחה And what's the re'ayah? So? But maybe it's all בהיתר. Anyway, there's a long there's a long Maharsha The Maharsha brings a Mordechai, but I say the Penei Yehoshua and the Karnei Re'em have a very simple teirutz. And you have the Rosh, but I'm saying what I want to say in one minute what the Penei Yehoshua says. Tosafot says here למאן דאמר תפילת ערבית רשות לא מטרחינן ליה. So Tosafot, what about קריאת שמע? What about קריאת שמע? What is Tosafot's answer? Likh'orah, why why He opened his belt, you should be matriach to to to go and daven so you should ליינען קריאת שמע. תיפוק ליה משום קריאת שמע! ויש לומר כגון שקרא קריאת שמע. If he ליינט קריאת שמע, it must be at night already! So it must be התחילה באיסור! And then the Gemara asks for Mincha, so that's the best ra'ayah. Then it must be that it's התחילה באיסור. Okay, what I want to do is like this: what'll be next shiur, I don't know exactly, but what I want to go is till here we're going to have shiurim. This Gemara and this and this, I want you to go through fast with Tosafot. And after Purim, we're going to start from לא יצא החייט. There will not be shiurim on this Gemara. This is all aggadata, very simple things, but you have to learn it. So in girsa, you get to learn in one hour you get to learn an amud a day. So in three hours a day, you could learn three amudim. Easy Gemara. So here in three It's not three, it's nine. Okay, so three amudim. But this is more than just three hours. Four hours. You have more, cuz tomorrow is Tuesday, then you have Wednesday Huh? Tuesday night Friday. There's a shiur. Okay, so but there is and there is and there is Thursday is דאך תענית, but you could learn also. And after after Purim, maybe we'll give you an extra day, but then we're going to start further. But we still have to finish some things on this Gemara, too. I remember learning, I think in Shulchan Aruch, about like if you tell someone to remind you or whatever, but that would show that it's the yesod, like that argues, right? That showed that the yesod is the time, not the It's not a ra'ayah to yesod. That's that's that's they only made it but whenever they did Yo, Tuvia, how do you stop How do you stop this?